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Czy virtue ethics zrehabilitowała we współczesnej etyce cnotę? Uwagi historyczno-systematyczne

100%
Stachewicz K.
Studia Philosophica Wratislaviensia
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2007
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vol. 2
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issue 2
97=108
EN
It seems evident that within contemporary ethical discourse ancient category of virtue is by far more popular than other ethical concepts of the classical moral philosophy. Socrates was the first to introduce arete into ethics and made it into the most important notion of his ethical teaching. Plato systematized cardinal virtues according to parts of the soul. Ancient Greek aretology has been developed most thoroughly by Aristotle. Arethical elements are nowadays present in some orientations of contemporary ethics, such as neo-Thomism, phenomenology and hermeneutics. Anglo-American virtue ethics attempts to create an integral ethical theory based on the category of virtue. Such ethics is based on a principle that persons, rather than human actions, are a point of reference of all moral evaluations. Virtue ethics has become a subject of intense debates owing to Alasdair MacIntyre’s After Virtue. He diagnosed the failure of the Enlightenment project concerning the foundations of ethics, and proposed to return to Greek teleologism. MacIntyre supports a view of virtue as cultivated in a particular community. Thus virtue is not universal and it does not transcend the historical; it is essentially a social value. In the subjective sense it is an acquired trait. Appreciation of virtue in contemporary moral philosophy is combined in genere with a specific turn towards an integral subject. It is a sign of search of human inner harmony and human teleological structure. Virtue is a remedy for ethical atomism which axiologically focuses on particular man’s actions, and tends to lose from sight an integral vision of morality as the essence of humanity.
2

CNOSŤ ROZUMNOSTI PODĽA DANTE ALIGHIERIHO

80%
Borovjak M.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 5
333 – 350
EN
The aim of this article is to reconstruct Dante Alighieri’s understanding of the virtue of prudence by analysing both his explicit formulations and symbolic representations depicting its role in attaining happiness by means of practical action, as well its political aspects. Dante’s approach is confronted with that of Aristotle and Thomas Aquinas, and the text argues in favour of understanding Dante’s character of Virgil in the Divine Comedy as a symbolic representation of Aristotelian prudence in a Christian framework of frequent interaction between the natural and supernatural realm of human experience.
3

ETIKA UŽÍVANIA CHYTROLIEKOV V KONTEXTE MACINTYROVEJ ETIKY CNOSTÍ

70%
Gráfová L.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 1
24 – 30
EN
In this essay we argue that taking smart drugs by students within academia should be considered to be a moral cheating and, what is more, could possibly have destructive social consequences for academia practice. The critique draws on MacIntyre’s analyses of virtues, internal goods and practices. This theory shows that using smart drugs to improve one’s abilities threatens the nature of the academia practice by replacing the internal goods by the external ones.
4

Protagoras czyli manowce demokracji. Platoński sprzeciw wobec sofistcyznego pojmowania polityki i cnoty w Protagorasie

70%
Cürsgen D.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
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issue 1
249-265
EN
The paper examines the importance of Protagoras for the development of Plato's political and ethical philosophy by a close look at his dialogue Protagoras named after this sophist. The focus is, firstly, the epideictic speech of Protagoras that raises and answers the questions of the nature, unity, and teachability of virtue (aretē), of the best education (paideia) and of the best political constitution (politeia). Specifically the dispute about the valuation of democracy, the understanding of political art, the relationship between nature and constitution and the anticipation of the later Aristotelian distinction between ethical and dianoetic virtues in the Protagoras are analysed in this context. All of these points can finally demonstrate how much Plato's own way of thinking has been affected by Protagoras: The sophist marks for him on an acknowledged high level and by pursuing an almost paradigmatic way all the wrong philosophical ideas, thus making him the perfect antagonist compared with Plato's own intentions.
5
Content available remote

TWO PERSPECTIVES ON THE ISSUE OF PRUDENCE (PRUDENTIA): THOMAS AQUINAS AND WILLIAM OF OCKHAM

70%
Nemec R., Blaščíková A.
Konštantínove listy
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2021
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vol. 14
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issue 2
51 - 60
EN
The text focuses on a comparison of the concept of prudence from the points of view of Thomas Aquinas and William of Ockham, detailing four various insights into the core of prudence. The first concerns the position of the virtue of prudence within the framework of ethics; the second deals with the role of will and the intellect in regard to virtue; the third describes the principles of prudence; and the fourth is dedicated to relations between an exterior and interior act of virtue. On the basis of the comparison, we discover that the understanding of prudence has changed radically along with the transformation of the relations among reason, will and natural inclinations. While prudence, according to Aquinas, illuminates us the ways to properly pursue the good of our natural inclinations, Ockham does not associate prudence and virtue with the idea of inclination at all. This change also had an impact on the perception of an exterior act of virtue. An interior act is crucial for both authors, but while Aquinas sees an exterior act as the apex of prudence, Ockham is not convinced about the importance of reaching it. In the case of Ockham’s ethical theory, there is a distinct shift from the ethics of virtue towards the incoming modern formalism and individualism.
6

MOLIÈRE, DESCARTES, GÉNÉROSITÉ

70%
Boros G.
Filozofia (Philosophy)
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2009
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vol. 64
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issue 2
133-143
EN
The article deals with the notion of generosite, an important concept of the 17th century moral philosophy, as well as with the metamorphosis of the meaning of this passion and/or virtue. The starting point of this metamorphosis is generosite as a virtue of the late medieval and early modern French noble man, whereas the end point is generosite as the passion/virtue of Descartes' (equally) rational beings. The paper analyses this phenomenon in Moliere's play Don Juan, and in Descartes' and Spinoza's texts
7

CNOSŤ A MRAVNOSŤ AKO NOETICKÝ PRINCÍP NADVÄZNOSTI GAVLOVIČOVÝCH ŠKȎL

61%
Gábor Ľ.
Motus in verbo: časopis mladej vedeckej generácie
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2018
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vol. 7
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issue 2
36 – 43
EN
The basic problem in Škola kresťanská is its thematic and motivic construction, which was previously the reason for different interpretative analysis being remarked in this study. The experts had a lot of problems with dedication of the creation interposing to the semantic opposition to Valaská škola, which is considered as the mature work in Gavlovič's creation. In this sketch we attempted to highlight the noetic connection between the mentioned literary works – we assumed that the principle of morality and virtue (based on the penitence) is the most important idea in Gavlovič's poetic. These axioms let the people come closer to the God. Studying the utterances of Gavlovič's poetic our intention was addressed to the analysis of thematic and motivic structure in Valaská škola and Škola kresťanská, which form together one whole qualitative complex. We pointed out to the author's relationship to his works and accented to the epistemological problems arising from this relationship including different social and biographic aspects, which determine the author's motivation and intention. We also emphasised, that the out-literary influences caused that creations have been hang over in form of autographs and their accessibility was therefore minimizing.
8

Obywatelskość i cnota – niepodważalny związek polityki i etyki w starożytnej Grecji

51%
Grzybowski J.
Kwartalnik Filozoficzny
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2015
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vol. 43
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issue 4
125-149
EN
In contemporary discussions the idea of citizenship is strongly associated with the French Revolution and the Declaration of the Rights of Man and the Citizen proclaimed in 1789. The basis for citizenship in democratic countries is the recognition of universal principles of the law and an attitude of obedience and loyalty to the constitution. Currently in Europe, understanding of and faithfulness to constitutional law is a factor of the self-awareness and maturity of a liberal society. However, citizenship is not modern achievement: it was born in ancient Greece. It is there that the first notion of the citizen was formed. The free inhabitants of the city-states were called politai, people actively engaged in public affairs. The Greeks connected citizenship with virtue. Reflection upon the notions of the citizen and virtue shows that the core of the Greek state was prudence and justice in seeking the common good. The virtues form the canon of the attitudes that constitute the ideal of citizenship, and an ethos built on such attitudes can create fair and wise rules of life.
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